{"id":960,"date":"2016-10-10T04:06:14","date_gmt":"2016-10-10T09:06:14","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/henrykarlson\/?p=960"},"modified":"2016-10-10T05:45:46","modified_gmt":"2016-10-10T10:45:46","slug":"ante-nicene-ressourcement-christians-as-the-soul-of-the-world","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/henrykarlson\/2016\/10\/ante-nicene-ressourcement-christians-as-the-soul-of-the-world\/","title":{"rendered":"Ante-Nicene Ressourcement: Christians As The Soul Of The World"},"content":{"rendered":"\n<\/head>

\"Chora<\/a>
Chora church in Istanbul. By No machine-readable author provided. Neuceu assumed (based on copyright claims). [GFDL (http:\/\/www.gnu.org\/copyleft\/fdl.html), CC-BY-SA-3.0 (http:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/) or CC BY 2.5 (http:\/\/creativecommons.org\/licenses\/by\/2.5)], via Wikimedia Commons<\/figcaption><\/figure>In his epistle to Diognetus, the second century Christian Mathetes explained the relationship between Christians and the world by making an analogy relating Christians to the soul, and the rest of the world, to the body:<\/p>\n

To sum up all in one word\u2014 what the soul is in the body, Christians are in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.[1]<\/a><\/p><\/blockquote>\n

In his understanding, Christians are to direct the world like the soul guides the body. The world will struggle against Christians like the body, with its desires, fights against the soul. And yet, just as the body is good, so the world itself, created by God, should also be seen as good. It is not the body, but its inordinate passions, its desires without direction, which is the problem.\u00a0 Likewise, people attached to world, when left unchecked, will blindly follow all kinds of impulses to unsatisfactory ends.<\/p>\n

To be a Christian, to follow Christ, is not to abandon the world but to love it as the soul loves the body, recognizing the reactions of the world against them is like the reactions of their body against the dictates of their soul. The body is saved in and through the salvation of the soul, therefore the world finds its salvation through the Christians.[2]<\/a><\/p>\n

And so we often find our body is at war against us, that it is out of control with its wants and desires. It is not that its needs are worthless. They should be met, but the way the body engages those needs, through various pleasures and pains, it is easy to become subdued by its desires and to pursue needs in excess with the hope of greater pleasure in return. We can see this in the way gluttony works. It is good to eat, indeed, we need to eat in order to survive. When we get a good meal, we enjoy it; and so our body suggests, thanks to the pleasure, to eat more than necessary, to eat and continue to eat until we are over-stuffed. The more we do this, we will find our capacity for eating increases, and so the more we will end up having to eat in order to feel full. We will eat and eat, with some sense of pleasure, but since it is in excess, we will be harming ourselves in the process, opening ourselves up to a wide range of physical ailments. When we do not give in to the inexhaustible desire to eat, when we realize we have had enough to satisfy our needs and it is unhealthy to have more, our body with its desires often will revolt: the lack of satisfaction will turn into a kind of pain and suffering which will tempt us to give in to and eat more. Only through self-discipline, warring against the body, do we find ourselves capable of victory. And yet, it is for the body\u2019s own good that we do this, even if the body and the sensations it offers does not know or comprehend what we do for it. We fight against the body for the good of the body because we recognize the body itself is worth saving by keeping it healthy.\u00a0 This is how we are to follow Paul when he tells us that the body must be kept under control by the Spirit. We must not read it as if he were saying that our flesh is evil, but rather with the realization that he is saying its impulses are easily disordered without the proper direction of the Spirit:<\/p>\n

But I say, walk by the Spirit, and do not gratify the desires of the flesh. \u00a0For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would (Gal. 5:16-17 RSV).<\/p><\/blockquote>\n

The Spirit and the flesh are often fighting against each other. The Spirit is the higher principle, and so it is capable of directing the flesh because it is filled with reason, while the flesh is not. The flesh will direct us and guide us according to its many functions and the desires it has to fulfill them, but it does not know how to do so, and so will lead us blindly through the passions to engage its many needs. The Spirit should counter the promptings of the flesh with reason,\u00a0 taking what is good in the body and directing it to follow its natural desires, using its higher intuition as a way to place reasonable limits on the body.<\/p>\n

And so, following the understanding of Mathetes, Christians are to guide the world like the soul to the body. They are able to do this thanks to the grace they receive in and through their union with the Holy Spirit. This is what makes Christians, Christian, that they have been anointed by the Spirit of Christ, making them priest-kings in the world working for the salvation of the world itself (cf. Rev. 5:10). It is a function which they should serve with selfless devotion, not using it for their own worldly gain but for the sake of the rest of the world. If and when they use their role selfishly, they have abandoned what it means to be Christian and are to be seen like the rest of the world.
\n<\/p>\n

The apologist Theophilus, in explaining why we are to be called Christians, said it is because of our being anointed by the \u201coil of God,\u201d and this is meant to make us \u201csweet and serviceable\u201d:<\/p>\n

And about your laughing at me and calling me \u201cChristian,\u201d you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God.[3]<\/a><\/p><\/blockquote>\n

The sweetness of the anointing should be seen in the way it changes Christians, making them no longer warring in hatred against the world but rather seeking to render it, and all within it, loving service. Even those who see themselves as enemies of the Christians are to be loved. St. Cyprian of Carthage indicated it is by such love that Christians pray for their enemies and so become salt of the earth:<\/p>\n

And it may be thus understood, beloved brethren, that since the Lord commands and admonishes us even to love our enemies, and to pray even for those who persecute us, we should ask, moreover, for those who are still earth, and have not yet begun to be heavenly, that even in respect of these God\u2019s will should be done, which Christ accomplished in preserving and renewing humanity. For since the disciples are not now called by Him earth, but the salt of the earth, and the apostle designates the first man as being from the dust of the earth, but the second from heaven, we reasonably, who ought to be like God our Father, who makes His sun to rise upon the good and bad, and sends rain upon the just and the unjust, so pray and ask by the admonition of Christ as to make our prayer for the salvation of all men; that as in heaven\u2014 that is, in us by our faith\u2014 the will of God has been done, so that we might be of heaven; so also in earth \u2014 that is, in those who believe not \u2014 God\u2019s will may be done, that they who as yet are by their first birth of earth, may, being born of water and of the Spirit, begin to be of heaven.[4]<\/a><\/p><\/blockquote>\n

\"By<\/a>
By Tikhon Filatiev [Public domain], via Wikimedia Commons<\/figcaption><\/figure>Christians are called to be the salt of the earth. They are to love the world as the soul to the body. All the people of the world are called to share in the heavenly banquet, the communion of love, offered by God. Christians are to go out and invite any who shall come to the feast, and to do this properly, they must act in accordance to the dictates of love, to show themselves to be following the higher principles of the Spirit and not the ways of the flesh themselves.<\/p>\n

When some people ask, why be Christian, why should we be a part of the Church, the answer is that so we can be made the salt of the earth. Those who seek the truth and love the good will find that being Christian is what allows the truth to be found and the good practiced.[5]<\/a> It is not for some self-serving love, but for the love of God we join in with God and seek in that love what God desires, which is the salvation of the world. To be a Christian is to follow the path of love, for it is in and with such love that Christianity is rendered credible. It is in and with this love Christians are capable of representing Christ on earth, becoming co-workers with him in his mission to reconcile the created order to God\u2019s eternal plan for creation.<\/p>\n

As priests, Christians are to offer their very selves to God for the sake of the world. They are to take up the cross and deny themselves in imitation of Christ. This is what envelops them in justifying grace, and in such grace, righteousness is able to become incarnate in the world. As priests to God, they offer the only true sacrifice, which is not a burnt offering, but the mercy of love, as Minucius Felix proclaimed:<\/p>\n

Shall I offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment. Therefore he who cultivates innocence supplicates God; he who cultivates justice makes offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our sacrifices, these are our rites of God\u2019s worship; thus, among us, he who is most just is he who is most religious.[6]<\/a><\/p><\/blockquote>\n

Christians are to do this not merely as individuals, by together with other Christians; as they share in the Spirit together, so that together they offer to God their holy souls for the sake of the world, as St. Clement of Alexandria understood:<\/p>\n

Now breathing together (\u03c3\u1f7b\u03bc\u03c0\u03bd\u03bf\u03b9\u03b1) is properly said of the Church. For the sacrifice of the Church is the word breathing as incense from holy souls, the sacrifice and the whole mind being at the same time unveiled to God. Now the very ancient altar in Delos they celebrated as holy; which alone, being undefiled by slaughter and death, they say Pythagoras approached. And will they not believe us when we say that the righteous soul is the truly sacred altar, and that incense arising from it is holy prayer?[7]<\/a><\/p><\/blockquote>\n

Truly, then, as Christians seek to understand their place in the world, they must begin to look at it as priests who serve to reconcile the world to Christ through the worthy sacrifice of their very selves for the sake of the world. They are to guide the world as salt of the earth. They are not to seek after their own gain, but the gain of the world, lifting it up to God instead of seeking what they can get of the low earth for themselves. They are to love the world, hoping that through their service to God and the world, they can share with the rest of the world the bounty of God\u2019s love for eternity. Christians must seek the best for the world, even if the world wars against them, for only in such love do they truly show themselves worthy of the name Christian.<\/p>\n

<\/p>\n

[1]<\/a> Mathetes, Epistle to Diognetus<\/em> in ANF(1):27.<\/p>\n

[2]<\/a> When understood in this fashion, the teaching that there is no salvation outside of the Catholic Church therefore can be taken as indicative that the salvation of the world is achieved in and through the Catholic Church. That is, without the Catholic Church, there is to be no salvation given to the world.<\/p>\n

[3]<\/a> Theophilus, \u201cTo Autolycus\u201d in ANF(2):92.<\/p>\n

[4]<\/a> St. Cyprian, \u201cTreatise IV: On the Lord\u2019s Prayer\u201d in ANF(5):452.<\/p>\n

[5]<\/a> To be sure, there are many ways in which the Church does this. The grace which is brought into the world through the Church, in her priestly activities for the world, can have positive effects on those who, through no fault of their own, do not know the Church. As the body does not have to know the directions of the soul to nonetheless be guided by it, so those in the world can be graced by the love of the Church and find themselves saved in and through the grace mediated through the Church.<\/p>\n

[6]<\/a> Minucius Felix, Octavius<\/em> in ANF(4): 193.<\/p>\n

[7]<\/a> St. Clement of Alexandria, The Stromata <\/em>in ANF(2):531.<\/p>\n

\u00a0<\/p>\n

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In his epistle to Diognetus, the second century Christian Mathetes explained the relationship between Christians and the world by making an analogy relating Christians to the soul, and the rest of the world, to the body: To sum up all in one word\u2014 what the soul is in the body, Christians are in the world. 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